Can the Spirit provide comfort when confronted by such great sin and suffering? I offer a tentative, hesitant yes. A Spirit committed to justice is a Spirit that will lament injustice.
For the left to prevail in the war between old and new gods, we need not only prophetic discourse, but forms of mass organization capable of cohering a social bloc. In this work, religion, understood not as prophecy but as missionary work, remains a crucial resource.
Polish Catholics protest against the Church’s conservative approach to sexuality. Liberal traditions have been successfully silenced since John Paul II, so now they create their own theologies of desire. Will the Church listen?
Villanova University’s Center for Political Theology is thrilled to launch this new blog, Literature and Political Theology, with a post from Benjamin Balthaser, one of its editors. We will be sharing posts from the other editors, Kris Trujillo, Mimi Winick, Brook Wilensky-Lanford, and James Ford III over the coming months, between symposia on literary works. Among the literary works that will be discussed are texts by Virginia Woolf, Octavia Butler, Philip K. Dick, Susan Taubes, and Zora Neale Hurston, and Helene Wecker.
Food sovereignty represents a refusal of a globally commodified food system in favor of systems and institutions that support self-sufficient communities.
A Pentecostal revival of justice would bear all of the hallmarks of Luke’s story. In quick order the Spirit-driven church of Acts established a community where nobody was lacking. A revival today could bring that same ecstatic joy and establish a community oriented toward justice.
Shulman listens for and to race. Toward these ends, Shulman writes about political theology with the zeal of a convert, which I mean as a compliment.
Reflections on a Catholic ‘gender paradox’: When womens’ desire for priests drives the Church’s ‘passionate machine’
…dialogues between these two disciplines have revolved around anthropology’s socially situated “is” and theology’s normative “ought,” asking how these disciplines can take what they are allegedly missing from each other. In this way, anthropology and theology recapitulate a much broader divide between religion (as a moral realm) and science (as a purely descriptive domain). This division is fairly recent, growing up since the late nineteenth century (Numbers 2010), but it is now part of our common-sense. I want to question this division in what follows.
In Conversation: Dipesh Chakrabarty and Alapan Bandyopadhyay, with an introduction by Milinda Banerjee. Translation by Milinda Banerjee and Sreyoshi Bose.
Official responses to the ongoing COVID-19 pandemic have encouraged us to understand risk in individual terms. They’re wrong: risk is all about interdependence.
When we attempt to wrest human capital from exploitive, for-profit hands, there will be hell to pay. Does the church have the courage to bear it?